CommUNITYOur

Bugging outAnd it is kosher before the king Shatnez / ChaatnezCheskie’s - a unique destination for a diverse communutyLa référence à Mordechai?

Jewish CommunityCouncil of Montreal

Conseil de la CommunauteJuive de Montréal

PURIM 2018

JOYEUX POURIM!HAPPY PURIM!

Dear Friend,

As Purim arrives and we are busy in preparation of the various Mitzvot and commandments pertaining to the day, we must remember the comradery required between us as the Jewish nation. The Megilla states ‘Kiymu v’Kiblu’ - they kept and they accepted’. This means, they accepted and did what they already committed to, at the time when they received the Torah.

As a nation, we have always prided ourselves in the way we treat our fellow human beings. We also place great value on being able to serve the One Above on a daily basis. Purim reminds us that the Mitzvah of giving Mishloach Manot to our family and friends and Matanot L’evyonim is not something that comes naturally to us but we have to be Mekayem & Mekabel - keep and accept, everything that we took on ourselves. It is a work in progress. It is incumbent upon us to share with those who are less fortunate than us, by giving Tzedaka and going the extra mile to help our fellow Jew who is in need.

This is the message of Purim. As we sit down to enjoy the Purim Seuda with our family and friends, let us take a moment to think about those in need of our assistance. Let us do something positive to help them by giving them something they need or by offering to help them. This is how we keep the Mitzvah among ourselves.

In this merit, may we all be granted a Happy Purim!

Yours sincerely,

Rabbi Saul Emanuel

EXECUTIVE DIRECTOR

message from the director

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WE ARE STRIVING TO SERVE YOU BETTER Should you have any suggestions, questions or ideas, or if you’d like to see an article written on a certain subject email kalmanemanuel@mk.ca

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Our CommUNITY / February 2018

Bugging Out The question has been posed as to what the Kosher consumer can do to ensure their produce are clear from insects and pesticides. The only current answer is to peel all fruit and vegetables, wash them very carefully under running water after which these may be used. One should ensure that when washing the products one uses a Kosher soap, failing which one would be experiencing the same problem of non-Kosher items coming into contact with the fruit and vegetables.

With the advent of global warming, it is reported that Al Gore who heads up the World’s Global Warming Movement, recently announced that a group of engineers will meet at the annual Global Warming Vegetable Conference in Russia to discuss ways to combat the challenge of warm weather affecting our produce. They are hoping that the invention by Marcus Shorpovka of a frozen pesticide will combat any heat or attention created by the fruit and vegetable, which would invite insects to feast on our potential produce.

This is certainly an international challenge, one we will keep our eyes on and inform consumers as we hear more news as to the latest developments. Meanwhile if you wish to find out more about this issue, be sure to follow Canada’s Kosher Certifier as we bring you the latest on this topic.

IN THE PAST FEW YEARS with the changes in weather pattern and global warming, when it comes to eating fruit and vegetables, we must pay closer attention from the point of view of Kashrus to the challenges presented before us.

Modern day technology has allowed pesticides to be sprayed on fruit and vegetables, thereby ensuring they do not attract insects or unwanted visitors. Eretz Yisroel has become famous for their attempts at perfecting the growth of fruit and vegetables in green houses whilst developing the most advanced irrigation systems in the world. Countries across the globe have tapped into Israeli technology requesting their assistance to enhance the growth of their crops.

This poses numerous challenges. Many of the chemicals and pesticides used on these products may contain non-kosher ingredients thereby rendering the fruit or vegetable as not kosher. Additionally there are those who are strict, and only allow an observant Jewish individual to spray their food products. Many have now turned to fruit and vegetables which are clearly marked “sprayed and overseen by an observant person.“ There has been a rush in many orchards throughout the world to hire experienced personnel who are knowledgeable of Kosher laws to spray their products. In Poland particularly, where a tremendous amount of Vodka is produced, it is not uncommon to find those travelling from Israel to oversee the potato

plantations. The pesticides also require a reliable Kosher certification. Similar to how Chalav Yisrael products require a full-time Mashgiach overseeing the milking process, some Kosher certifying agencies require that a Shomer Shabbat individual oversee the spraying process of the Kosher pesticides.

Recently, members of the M flew to an international meeting held in Toronto to discuss the challenging Kashrus situation regarding pesticides. It was agreed that each fruit and vegetable would require an M label similar to the fruit bearing a country of origin label. This suggestion has been fraught with challenges due to the controls required, as well as a tremendous amount of personnel who would have to be hired. This would also increase the price of produce significantly and therefore, the M has not yet instituted this requirement whilst looking for alternative solutions.

Due to the current situation, consumers should ascertain to wash each fruit and vegetable separately, ensure that their hands are washed between each wash. That way, we prevent the pesticides from transfering from one fruit or vegetable to the other. There are special gloves being developed for this process, which will also bear a Hechsher from the Pester Rebbe. M booths will be brought to various communities throughout Canada, which will house on-site specialists to educate consumers in this new development.

2HAPPY PURIM!

JUST KIDDING!

UNITED TO SAVE HIM

As an Ontario court weighed whether a Toronto hospital could remove life support from 25-year-old Shalom

Ouanounou, hundreds of members of the local Orthodox community turned out in a show of support for the second time since the case began. The case bears broader significance as well, as it could set an important precedent on the issue of accommodating religious beliefs regarding “end of life” issues.

Attorneys for both sides presented their arguments during a hearing that spanned Monday and Tuesday. Hugh Scher, who is representing the Ouanounou family, has argued that Canada’s Charter of Rights and Freedoms oblige accommodation of the patient’s religious beliefs, which call for treatment to continue. Attorneys for the hospital contend that failure to heed what doctors classify as “brain death” would endanger the efficient functioning of medical institutions.

“I think the fact that so many people turned out for Shalom had to make an impression,” Aliza Karoly, an attorney who has been closely involved in the case, told Hamodia. “Jews of all communities and ages were there; boys from all different yeshivos kept on shuffling in and out. The hospital’s lawyers were trying to say that it doesn’t make sense to make an exception for a very small percentage of people, but it’s hard to make that case when you have a room full of people the ruling could affect.”

The courthouse’s largest room was

selected for the proceedings, and Justice Glenn Hainey, who presided, instructed security officers not to restrict entrance and to allow visitors to stand in the hallway and empty jury box.

This past September, Mr. Ouanounou (Yochai Shalom Netanel ben Rivka), 25, suffered a severe asthma attack that led to cardiac arrest. Subsequently, he lost consciousness and was taken to Toronto’s Humber River Hospital for emergency treatment. Based on neurological tests, doctors determined that he was “brain dead,” and issued a death certificate while his heart and lungs were still functioning.

Based on their conclusions, physicians said that the hospital could no longer offer treatment and announced their intention to remove the patient from the respirator and other devices necessary to preserve his life.

Rabbanim believe that what the

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medical profession calls “brain death” does not have any halachic validity, and there is a prohibition against taking any actions that would hasten death.

The Ouanounous objected to the hospital’s determination, citing that to cease life support would violate Shalom’s beliefs and is thereby a violation of his religious rights.

In November, Justice Hainey issued a ruling that the hospital must continue treatment as the case proceeds. That hearing, too, was attended by hundreds of members of the Orthodox community at the urging of Toronto’s Rabbanim.

In the United States, many states do allow hospitals to define the end of life as what the medical profession terms “brain death.” However in several states, including New York and New Jersey, exceptions are made for patients whose religious beliefs do not subscribe to this definition. Yet most of Canada, including Ontario, has no statute on the books as to how death is to be defined.

The hospital maintains that, in light of the death certificate, it is no longer obligated to provide treatment, but in accordance with the November agreement will do so as the legal battle continues.

A decision is expected in the coming weeks.

This article was reprinted with permission from Hamodia and written by Rafael Hoffman.

Our CommUNITY / February 2018

by Rafael Hoffman.

A section of the huge crowd at the courthouse.

CHAATNEZQu’il s’agisse d’établir des liens d’affaires ou de planifier des

mariages, nous avons toujours su reconnaître les choses qui s’agencent bien – celles qui font de bons mélanges –, mais

aussi, celles qui ne vont pas ensemble. Que l’on parle du domaine spirituel ou du domaine physique, le

judaïsme attribue constamment des règles et des significations aux choses que l’on peut unir ou agencer. On peut penser à la viande et au lait, au bouillon de poulet et aux matsa balls, au ‘hamets et à la matsa — séparées ou combinées, ces choses sont différentes. Cela fait partie de qui nous sommes, de qui nous serons toujours. Mais il y a aussi beaucoup de règles qui se rattachent à cette vérité.

Nous savons bien que même si l’on utilise que des ingrédients kachers, le produit final s’il contenait un mélange de viande et de lait ne serait pas kacher. Pourquoi? Nous ne connaissons pas la raison de ce commandement qui nous est donné dans la Torah, on nous dit tout simplement que cela fait partie des lois de la catégorie c’hok : des lois pour lesquelles la Torah ne nous donne aucune explication.

Chaatnez fait aussi partie de cette catégorie. Il s’agit aussi de l’interdiction de mélanger deux éléments — mais ceux-ci ne sont pas comestibles —, ce sont plutôt des fibres : on parle de la laine d’agneau, ou de mouton, qu’il ne faut pas mélanger avec le lin. Le mot chaatnez est le résultat de l’union de trois mots hébreux qui décrivent différents stades du traitement des fibres de laine et de lin.

S’agit-il d’un problème important pour le consommateur kacher? Y a-t-il, de nos jours, beaucoup de vêtements qui sont fabriqués à partir d’une telle combinaison de fibres? Comment peut-on reconnaître les vêtements qu’il ne faut pas se procurer?

Le métier de tailleur est un art; pour plusieurs fabricants et experts en haute couture, une toile fine, préférablement faite de lin, est le meilleur moyen d’assurer qu’un complet de qualité conserve sa forme tout le long du col et du revers. C’est un exemple qui démontre comment cette combinaison laine et lin peut se rencontrer dans les vêtements; dans un tel cas, pour se conformer à la loi, il suffit de remplacer l’entoilage par un substitut qui ne contient pas de lin. On peut rencontrer la chaatnez sous plusieurs autres formes plus insidieuses puisque parfois le tissu dont le vêtement lui-même est fabriqué peut en être composé. On peut aussi rencontrer des vêtements de laine cousus de fil de lin.

Tout comme lorsqu’il s’agit de Cacheroute, lire l’étiquette d’un vêtement peut ne pas entièrement révéler ce que le tissu renferme. Les fabricants de vêtements — particulièrement ceux

de l’étranger — ont souvent prouvé être coupables d’apposer des étiquettes erronées sur le vêtement. Il est donc possible que l’étiquette n’indique aucun signe de fibre de laine ou de lin, mais que ces fibres se trouvent tout de même dans le tissu. Aucune loi ne force les fabricants à indiquer de façon précise le contenu en fibres des tissus. Par exemple, le gouvernement américain permet tout à fait aux fabricants d’apposer une étiquette indiquant 100 % laine, même si en fait 2 % du tissu est en fait une autre sorte de fibre – qui pourrait être du lin. Les fibres retransformées — rencontrées beaucoup plus fréquemment de nos jours qu’il y a une dizaine d’années —, si encore elles sont indiquées, sont parfois appelées « autres fibres » ou AF, sans que le fabricant ne soit obligé de préciser. Souvent, de telles fibres sont en effet chaatnez.

Les fibres retransformées sont fréquemment utilisées de nos jours, et cela représente une difficulté croissante, puisque si chaatnez constitue les fibres dont le vêtement lui-même est fabriqué — plutôt que d’être la composante d’un morceau ou d’un élément décoratif ajouté au vêtement, comme un entoilage, ou un emblème —, il est impossible de l’enlever. Tous les manteaux et vestes pour hommes et pour femmes sont suspects.

Montréal est bien reconnue pour son industrie du vêtement. Et les entreprises juives sont parmi les meilleures. Malheureusement, on ne peut présumer, parce qu’un vêtement a été fabriqué par une entreprise dont les propriétaires sont Juifs, qu’il ne contient pas de chaatnez. Les fabricants montréalais n’ont institué aucune politique pour garantir que les vêtements qu’ils produisent ne contiennent aucune chaatnez. Il faut donc faire inspecter tous les vêtements par un expert sur la chaatnez.

Dans une industrie en perpétuel mouvement, l’identification de mélanges contenant des fibres de laine et de lin tient d’une compétence spécialisée et requiert des connaissances techniques approfondies. Il en va de même pour la retouche, si possible, de tels vêtements. À Montréal, vous pouvez contacter le Montreal Shatnez Laboratoire (Rabbin S. Geldzahler) au 514-495-3253; ou le Montreal Shatnez Laboratoire (Rabbin S. Adolf) au 514 279-5378; ou Levouch Mehadrin Montreal 514-992-7808 ou Kotel Bookstore 514-739-4142.

Alors, la prochaine fois que vous songez à acquérir un nouveau complet, ou un nouvel ensemble, assurez-vous que ce soit bien agencé. MAZAL TOV!

4February 2018 / Our CommUNITY

By AY Stein

Cheskie’s BakeryDELICIOUS DELICACIES IN MONTREAL’S CULTURALLY

DIVERSE COMMUNITY

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Located on Bernard Avenue in the Outremont area of Montreal, it’s rare to find anyone in the area unfamiliar with the now world-famous, spectacular-tasting food

found at Cheskie’s Bakery. Proudly certified by the M Canada’s Kosher Certifier. Cheskie’s has been serving Montreal delicious delicacies for over a decade. The success of this modest bakery should not be much of a surprise to anyone who has had the opportunity to try its landmark food, and its inspiration is just as sweet and rich as the food it serves up.

When its owner, Cheskie Leibowitz set out to open a Kosher bakery in the Outremont area, he understood the importance of providing the diverse community with great tasting food. At the forefront of everything, Cheskie’s hopes to create great-tasting food and memorable experiences. This modest bakery stands out for more than its mouth-watering delicacies, but its a remembered landmark in the culturally diverse Outremont area.

Among Cheskie’s most popular foods are an endless assortment of danishes, babkas, and bread, all delivering an unprecedented quality. Often, due to the bakery’s popularity, it can be common to see a line for this bakery’s delicious works lead right out into the street. However, Cheskie’s keeps their service operating quickly and efficiently, at the same time making each customer’s experience feeling unique and memorable. At the front of the line, a colorful display of Cheskie’s offerings is displayed, with an abundance of great food choices to choose from. Quite possibly, the most difficult part of waiting on line for food at Cheskie’s is determining what delicious delicacies you’ll choose to purchase upon your turn in line.

Cheskie’s Bakery has also been prominently featured across Montreal and North America for its great food and service, including the focus of a recent feature piece in The Washington Post, The Montreal Gazette, La Presse as well as others. Cheskie’s has also been significantly rated as one of the best pastry

REGARDLESS OF YOUR BACKGROUND IN MONTREAL’S RICH AND DIVERSE COMMUNITY, THERE’S ONE THING EVERYONE CAN AGREE ON, AND THAT OF COURSE, IS THE GREAT TASTE OF CHESKIE’S BAKERY.

shops in Montreal by the official Montreal Tourism Board. Cheskie’s is not just a bakery, serving up great food, but it is certainly a tourist attraction of its own, worth visiting.

Cheskie’s prominence stretches further beyond its food and service. Located in one of Montreal’s most culturally diverse areas, Cheskie’s is a landmark achievement that unites many in the area, regardless of your cultural background. Customers who consistently return for Cheskie’s great food, stem from all backgrounds, making this bakery a prominently recognized landmark across Montreal, and it’s not hard to see why. Be sure to visit Cheskie’s Bakery today, and we’re sure you’ll be back again soon.

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And it is Kosher before the King

וכשר הדבר לפני המלך

The Hebrew word “T’reifah” actually means, “torn”, and refers to animals that suffer from certain types of physical trauma. Animals that are Treif are indeed not

Kosher, but using the word Treif as a universal sobriquet for “non Kosher” is not terribly appropriate, say, when referring to non-Kosher wine. Such anomalous terminology similarly extends to the other end of the spectrum, where we typically use the word “Glatt” to signify that the Kashrus of a food is

beyond reproach. Technically, however, “Glatt” refers to the smoothness of an animal’s lung, which is a confirmation

that the animal is not a T’reifah. Indeed, we would be hard pressed to apply the literal meaning of “Glatt” to other Kosher products. Nonetheless, in both cases we use the terms as paradigms for the general Kosher status of food.

What we may not realize, however, is that this literary license extends to the word “Kosher” itself. Although the Torah is replete with Mitzvos prescribing which foods are prohibited and which are forbidden, it never uses the word “Kosher” for this purpose! Rather, words such as Assur, Tameh, To’ayva indicate a prohibited status, and Ta’hor indicates that a food is permitted. The sole occurrence of the “Kasher” in TaNa’Ch is in M’gillas Esther, where it refers to the appropriateness of Esther’s plea before the king – not to “Kosher” food. Nevertheless, the meaning of Kasher – “fit” or “appropriate” – was accepted by Chaza”l to indicate a “valid situation” in virtually all aspects of Halacha, such as a “Kosher” Get, a “Kosher” Cohen, or a “Kosher” Korban. In that sense, “Kosher” food means “valid” food, in that it meets Halachic requirements to permit its consumption.

In one Halachic application, however, the word “Kosher” may actually hearken back somewhat to its Biblical source, albeit with a strange twist. The Mishnah in Avodah Zarah (II:6) lists several G’zeiros (edicts) that were instituted by the

By Rabbi Zushe Yosef Blech A”H

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אסתר ח’ ה’

בס”ד

Esther 8:5

Some of the Kashrus terms we use in everyday parlance have evolved far from their original meanings. Everyone knows that when we say something is “Treif” we mean that it is “not Kosher” – or do we?

Our CommUNITY / February 2018

Chachomim to limit the social interaction between the Jews and the pagans. Among them was Bishul Akum, a rule that prohibited the consumption of certain types of food that were cooked by non Jews. As we shall see, Bishul Akum applies only to foods that are “Kosher before the king” – although, ironically, that may well mean that they are Treif and not Kosher!

The basic concept behind the rule of Bishul Akum is that any “significant” cooking done by a non-Jew renders food non-Kosher – even if all of the ingredients are otherwise acceptable. [Halachic authorities differ as to the Bishul Akum status of foods cooked by non religious Jews. Although many are stringent in the matter, leniencies may be appropriate in certain situations, and a reliable Posek should be consulted in any given situation.] In determining what constitutes “significant cooking,” many factors are taken into account, such as the type of food, the cooking process used, and the manner in which it is prepared.

Types of Foods As regards the types of foods subject to Bishul Akum, the

Shulchan Aruch (Y.D. 113:1, based upon the Talmud (Ibid., 38a) lays down two requirements: (1) that the food is not edible unless cooked – aino ne’echal k’mo she’hu chai , and (2) that it must be “Oleh al Shulchan M’lachim” – “fit for a king’s table.” Unless a food meets both of these requirements, it may be cooked by a non-Jew without compromising its Kosher status.

Foods that Require CookingThe first rule can be illustrated with applesauce, which

is not subject to the rule of Bishul Akum because apples are readily eaten raw. Foods such as meat and eggs, on the other hand, must generally be cooked before they can be eaten. Some people, of course, may like to eat “steak tartar” – raw hamburger – while others may enjoy raw eggs. However, since most people in our country do not eat such uncooked foods, they are considered inedible unless cooked and are thus subject to the rules of Bishul Akum. The determination of what is and is not edible in its raw state, however, depends on the country where it is eaten and its culinary habits. In Japan, for instance, sashimi – raw fish – is considered a delicacy, and someone living in Japan might therefore justifiably conclude that fish is not subject to Bishul Akum concerns. In most Western countries, however, gastronomic norms have historically dictated that fish be processed through cooking, salting, or smoking before eating, and fish has therefore traditionally been considered subject to the rules of Bishul Akum.

Tastes and customs change, however, and the culinary global village may indeed have Halachic ramifications. Any

wedding or Bar Mitzvah smorgasbord worth its salt (or shokuen, in Japanese) features sushi and sashimi – sushi being the rice and sashimi being the raw fish. Clearly, the avid consumption of raw fish is no longer limited to far away islands, and the eating of raw fish may become sufficiently commonplace in Western countries for Halacha to consider fish exempt from Bishul Akum concerns.

Another interesting application of the concept of ne’echal k’mo she’hu chai involves coffee and tea. Such beverages obviously require cooking and are quintessentially Oleh al Shulchan M’lachim, so they would seemingly be subject to Bishul Akum concerns. Nonetheless, most authorities cite the opinion of Tosefos (Avodah Zarah 31b “V’tarvayu”), who note that although beer is produced by boiling barley, it is nonetheless primarily water – regarding both the appropriate B’rachah (she’Hakol) and Bishul Akum concerns. Since water is clearly something that does not require cooking, beverages based on it, such as beer (and coffee and tea) are exempt from Bishul Akum concerns.

Re-heating and Partially Cooked Foods

Foods that have been previously cooked by a Jew may also be re-heated by a non-Jew without creating a Bishul Akum concern, since they were already edible when they were re heated. This is also true even where it had only been partially cooked by a Jew, provided that it was considered edible at that point (about one-third cooked – k’Ma’achal ben D’rusai). For this reason, there is no concern with prepared meals that are heated up on an airline or in a hospital, since the food had been thoroughly cooked by the Kosher manufacturer.

If a food becomes forbidden because it was cooked by a non-Jew, however, it may not be rendered Kosher by having a Jew re-heat it. According to the Shulchan Aruch, this rule applies once it had been cooked by the non-Jew to the point where it is edible (k’Ma’achal ben D’rusai). The Rama, however, rules that as long as the food had not been completely cooked by the non-Jew – even if this was mostly cooked – the final cooking by a Jew would allow the food to be considered Kosher. Even the Rama, however, agrees that merely heating up a completely cooked cold food would not be considered “finishing” the cooking.

Oleh al Shulchan M’lachim – Fit for a Royal Table

The second major requirement for cooking to be considered significant is that the food itself must be important, the criteria being that it is “Oleh al Shulchan M’lachim” – literally, fit for a king’s table. In practice, this has been taken to

8February 2018 / Our CommUNITYFebruary 2018 / Our CommUNITY

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mean any food that would be served at an important banquet, such as a state dinner or a wedding. In determining which foods fit into this category, one must take into account the culinary mores of the locale – and time – in question. For example, when potatoes were first introduced to Europe, they were considered “peasant food”, and woefully inappropriate to be served to the upper crust. As such, the Aruch ha’Shulchan (113:18) ruled that they were not subject to the rules of Bishul Akum, even though they were not edible raw. The Chochmas Adam (66:4), on the other hand, felt that potatoes were quite a fine food, and did not allow for this exception. Today, potatoes figure prominently in virtually every opulent meal, and most certainly would be considered “Oleh al Shulchan M’lachim.”

Another consideration in determining the importance of a food for purposes of Bishul Akum is the manner in which it is produced. The same food may be prepared as an important dish, or as a snack. For example, roasted potatoes may be served as part of a main course, but potato chips would hardly be appropriate. Some authorities have ruled that this distinction is not significant as regards Bishul Akum, and as long as a particular type of food is important, the manner in which it is prepared is irrelevant. Others, however, look to both the type of food and the manner in which it is prepared. Indeed, most Kosher potato chips are certified without concerns of Bishul Akum, since chips are not considered Oleh al Shulchan M’lachim. Similarly, breakfast cereals – although composed of ingredients that may otherwise be part of an important dish – are nevertheless not considered important in this context.

Smoking, Salting, and PicklingWhen establishing the rule of Bishul Akum, Chaza”l limited

it to standard “cooking”. Other means of food preparation, such as smoking, salting and pickling, where not considered significant enough to be included. As such, herring and other pickled fish pose no Bishul Akum concerns. Although “smoked” foods should be similarly exempt, not all “smoking” processes are created equal. Traditional smoking involved suspending a food, such as meat or fish, in a smokehouse, in which a smoky fire was lit. The low heat from the fire combines with the chemicals in the smoke to both preserve and flavor the food – and it was this traditional smoking process that is exempt from Bishul Akum concerns. In many modern “smoking” processes, however, the food is actually baked in an oven, and only a small amount of smoke is added (often at the end of the baking processes) for flavor. Smoked products processed in this manner are considered subject to the rules of Bishul Akum.

Steaming and MicrowavingAn interesting extension of the rule of smoking involves

“steaming.” Although steaming clearly involves a significant

amount of heat, some Poskim nevertheless have ruled that live steam can be Halachically equivalent to smoking as regards Bishul Akum. This approach has important Halachic implications in the processing of many types of food, including tuna fish and mashed potatoes, where some Hashgachos rely on this approach to obviate Bishul Akum concerns.

Technology, of course, is always changing, and the most modern method of cooking – microwaving – has been the subject of some discussion regarding Bishul Akum. In Halacha, we generally associate cooking with fire, which includes any form or combustion or radiant electric heat. There have, of course, historically been other means of cooking, such as heating foods in the sun or with Cha’mei T’verya (hot water springs). Such alternative heat sources, however, are not considered “cooking” in Halacha – either in regards to Hilchos Shabbos or Bishul Akum (although there is some question as to whether they would be considered Bishul as regards the prohibition of Ba’sar b’Cholov). The Halachic status of microwaving, however, is less clear. Although Rav Moshe Feinstein zt”l (Igros Moshe O.C. III:52) considers microwaving to be Bishul (cooking) for purposes of Hilchos Shabbos, some contemporary authorities have ruled that microwaving does not create a problem for Bishul Akum. A competent Halachic authority should therefore be consulted in situations where non-Jews use a microwave to prepare raw Kosher food. Everyone agrees, however, that merely re-heating cooked food in a microwave – or foods that are not Oleh al Shulchan M’lachim (for example, microwave popcorn) – poses no Halachic concern.

Jewish Participation in CookingIn many situations, such as restaurants, factories, and

hospitals, cooking by non-Jewish chefs and cooks is virtually indispensable. The requirements of Bishul Akum, however, do not necessarily preclude such culinary contributions. As noted earlier, food that had been only partially cooked by a non-Jew would nonetheless be Kosher if a Jew finished the cooking (the level of the initial cooking permitted in such a situation being dependant on the differing opinions of the Shulchan Aruch and the Rama). A Jew could therefore stir a pot of food that had previously been placed on the fire by a non-Jew, or he could raise the temperature of an oven containing such food. Alternatively, the Jew could begin the cooking process by placing the food on the flame or in the oven, after which the non Jew could adjust the flame or otherwise assist in the cooking of the food. In either case, the food would remain Kosher. According to the Rav Yosef Karo, only these solutions resolve Bishul Akum concerns and S’phardim, who follow his rulings, require such rigorous involvement of the Mashgiach in Kosher restaurants and other Kosher cooking venues and factories.

Ashkenazim, however, follow the ruling of the Rama, who

Our CommUNITY / February 2018

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extends the concept of allowing a Jew to begin the cooking to merely lighting the flame (or turning on the electric burner), even if no actual cooking takes place at that time. According to the Rama, a Jew could turn on the flames of a stove or oven in the beginning of the day, after which non-Jews could cook with such heat sources without impediment. Indeed, this approach considers the flame lit by a Jew to be free of Bishul Akum concerns for a number of days as long as the flame continues to burn. This is true even if a non-Jew adjusts the flame – either making it higher or lower – provided it is not extinguished. Applying this approach of the Rama, Bishul Akum concerns in a restaurant can be resolved by having the Mashgiach turn on the ovens, stoves, and other cooking equipment in the kitchen at the beginning of the day, and monitor that the equipment is not turned off.

Some authorities extend this ruling of the Rama to permit a non-Jew to light a cooking fire from a small fire that had previously been lit by a Jew. As such, if the pilot light on a gas stove or oven were lit by a Jew, a non Jew would be permitted to extinguish and re-light the cooking flame without creating a Bishul Akum concern, since the ultimate source of the flame was Aisho shel Yisroel – the fire of a Jew. This leniency would obviously not apply to electric stoves, or to gas stoves that utilize electronic sparking systems to light the flame. In addition, one must ensure that the pilot itself remains lit at all times, and that only a Jew is able to relight it. [Some authorities also question continued reliance on a pilot light that had been lit by a Jew many days earlier.]

Some further extend this ruling to allow a Jew merely to contribute to an existing flame that had been previously lit by a non-Jew. As such, a Jew may raise the level of an existing flame in a stove or boiler, even for a short period, after which the fire will also be considered Aisho shel Yisroel. Based upon this approach, factories are able to produce Kosher products without Bishul Akum concerns provided the Mashgiach adjusts the heat in the production system, and ensures that it is not subsequently extinguished. Furthermore, an oven that had been heated with such Jewish involvement remains free of Bishul Akum concerns even if the flame had been turned off for a period of time, provided the oven remains hot. [Some contemporary authorities have extended this approach to allow for any small heating element lit by a Jew – even a light bulb – to be considered Aisho shel Yisroel. As such, an oven light that is turned on by a Jew would resolve Bishul Akum concerns, despite the fact that the amount of heat it generates is inconsequential. Most authorities, however, reject this approach, since the light bulb is extraneous to the cooking fire itself.]

From a practical perspective, virtually all restaurant and factory Hashgachos in North America follow the Ashkenazic customs noted above. S’phardim should consult with their Halachic authorities regarding relying on such Hashgachos. Some Hashgachos, however, have instituted “Bishul Bait

Yosef” programs that ensure that cooked foods meet the requirements of the Shulchan Aruch.

Domestic Servants and Pots and Pans

Concerns of Bishul Akum are not limited to commercial Kosher food certification, however. Foods subject to Bishul Akum that are cooked by non-Jewish workers or caregivers in one’s own home are prohibited, unless a Jew was involved in the cooking as indicated above. While old fashioned gas stoves with pilots may have posed less of a concern when originally lit by a Jew (see above), most modern gas ranges use an electronic sparking system for ignition, requiring a Jew to light the burner each time a food subject to Bishul Akum is cooked. The same is true with electric stoves, slow cookers, and other cooking appliances. It is also important to note that food that becomes prohibited because of Bishul Akum is considered non-Kosher, and will compromise the otherwise Kosher status of any pots in which it was cooked – as well as dishes and silverware used to eat it. A Halachic authority should be consulted when addressing issues relating to maids working in one’s kitchen. [Additional concerns involve the possible use of non-Kosher ingredients or the mixing of Kosher meat and milk ingredients when such workers are not being supervised.]

The world of Kosher food production has spread across the proverbial Me’hodu v’ad Kush – the 127 Medinos (royal satraps) that comprise the entire world. While the foods on our table may come from China, Vietnam, India, or even Timbuktu (located in eastern Africa), all aspects of their Kashrus – even the “royal” manner in which they are cooked – must be guaranteed.

As we go to print, the world of Kashrut is shocked to have learned of the passing of Rabbi Zushe Blech, a world renowned expert in all matters of Kashrut. Rabbi Zushe Blech worked for the M for many years. His pleasant way in dealing with issues and with people was a lesson for all. A true Mentsch who went beyond the call of duty to help anyone who needed assistance in Kashrut. An author of Kosher Food Production, his book became famous and is used by hundreds in many companies, who want clarity as to the laws of Kosher food production. He will be sorely missed by all.

February 2018 / Our CommUNITY

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La référence à Mordechai?

מרדכי מן התורה מנין?

Par Rabbi Zushe Yosef Blech A”H

חולין קל”ט ע”ב

Chullin 139b

LA PRODUCTION D’ESSENCES AROMATISÉES FAIT PARTIE DE L’UNE DES PLUS ANCIENNES PRATIQUES DE L’INDUSTRIE ALIMENTAIRE.

Our CommUNITY / February 2018

Bien les arômes puissent provenir de nombreuses plantes, tels que les épices, seule une petite partie de la

plante contribue réellement au goût particulier de l’arôme.

Les premiers chimistes alimentaires avaient pris note de ce fait et ils ont développé des méthodes leur permettant de concentrer les éléments actifs des saveurs. Tel que nous le verrons, seule une connaissance “absolue” de ces produits, nous permet de saisir de façon “concrète” les principes Halachiques qui en découlent, et d’en “extraire” les informations dont nous avons besoin pour nous assurer que nos aliments rencontrent les plus hautes normes de Cacheroute.

Une des principales méthodes d’extraction de la saveur des épices, est en leur retirant leurs huiles “essentielles”. En effet, l’huile constitue la principale source porteuse de saveur et de goût dans de nombreux aliments, d’où les problématiques que doivent solutionner les producteurs d’aliments “sans gras”. Les huiles essentielles peuvent être récupérées par plusieurs méthodes, chacune comportant ses problématiques de Cacheroute. Les huiles d’agrumes tels que les oranges, les pamplemousses, et les citrons, se retrouvent dans la partie extérieure de la pelure du fruit, que l’on nomme “zest”. Le zest est pressé à froid, ce qui signifie que les huiles y sont retirées sans l’aide de chaleur ou de solvants. L’huile se loge dans de petits sacs à l’intérieur de la pelure, qui sont percés lors du pressage. Après que le fruit est pressé, on rince la pelure avec de l’eau pour en retirer les gouttelettes d’huile, l’eau est ensuite retirée par processus de distillation. Non seulement le goût de l’huile provenant d’agrumes diffère d’une espèce de fruit à une autre, mais le goût peut également varier pour les fruits de la même espèce.

Les huiles extraits de l’orange par exemple, sont nommés en fonction de la provenance du fruit- le goût de l’huile d’orange de Jaffa ne ressemble pas à l’huile d’orange de Valencia.

À l’origine, la principale problématique de Cacheroute relative aux huiles d’agrumes se rapportait à celles qui provenaient d’Israël, puisque de tels produits étaient sujets aux règles de T’roumot ou’Ma’asrot (la dîme) et la Ch’mittah (l’Année Sabbatique). Ainsi, l’huile d’orange Jaffa nécessite une certification de Cacheroute fiable, alors que les huiles provenant d’oranges du Maroc, posent moins de problématiques de Cacheroute. Le progrès technologique a entraîné de nouveaux défis halachiques concernant de simples produits. Afin d’augmenter la production d’huile lors du pressage à froid, et afin de réduire la quantité d’eau employée lors de ce processus, des enzymes ont été mises au point pour décomposer la cellulose et la pectine qui servait à emprisonner l’huile. Bien qu’introduit en petites

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quantités, il faut s’assurer que ces enzymes soient Cachers. De plus, de nombreuses celluloses et pectines certifiées Cachers, sont cultivées sur une base Hametz, ce qui pose problème pour Pessah.

Une autre méthode employée pour retirer les huiles et d’autres éléments de la plante se nomme extraction par solvant. Lors de ce processus, la plante est placée dans un solvant, composé généralement de matières organiques tel que du hexane ou de l’alcool, ce qui permet à l’huile et aux autres matières solubles de se dissoudre dans le solvant. La solution ainsi obtenue est ensuite chauffée sous vide, afin de permettre au solvant volatile de s’évaporer, et de récupérer de la matière extraite de la plante. En effet, l’extraction par solvant qui se sert du hexane est employée comme principale méthode permettant l’extraction d’huile de soja et de canola.

L’extraction de solvants peut servir à des oléorésines, des “concretes”, des “resinoids”, et des “absolutes”. Un “concrete” est un élément extrait d’une plante qui comporte de nombreuses parties, tel que les cires, et il se trouve généralement sous forme de solide ou semi-solide, tel que son nom l’indique. Un “absolute” est une forme purifiée du “concrete”, alors qu’on emploie de l’alcool afin de faire dissoudre et de faire disparaître les cires non désirables, ce qui permet d’obtenir un résultat plus potable. L’oléorésine est un extrait de liquide qui contient l’huile essentielle ainsi que d’autres éléments non-volatiles qui caractérise la saveur, la couleur et d’autres aspects du produit de base. Un “resinoid” est un extrait de solvant de résine, qui est en fait de la sève qui coule de la plante, plutôt que l’extraction de la plante elle-même.

De tels procédés soulèvent de nombreuses problématiques de Cacheroute. Tout d’abord, il faut s’assurer du statut de Cacheroute du solvant. Bien que l’hexane est un élément essentiellement Cacher (il est un dérivé de pétrole), une grande partie de l’alcool éthyle produit en Europe provient de sources non-Cachères. De plus, les pays qui possèdent de grandes industries laitières, tel que l’Ireland ou la Nouvelle Zélande, produisent la plupart de l’alcool à partir de lactose (sucre de lait). Les extraits d’alcool et les “absolutes” nécessitent donc une certification de Cacheroute fiable.

La production d’oléorésines soulève d’autres problématiques de Cacheoute, car leur production implique souvent l’ajout d’autres huiles végétales et d’émulsifiants. Un produit apparenté, nommé Aquarésine®, est une version soluble dans l’eau de l’oléorésine, alors que la matière brut à base d’huile est mélangée aux émulsifiants afin de lui permettre d’être miscible avec l’eau. Les infusions d’huiles sont produites en introduisant un agent édulcorant, tel que

February 2018 / Our CommUNITY

Our CommUNITY / February 2018

de l’ail ou des truffes, dans l’huile végétale, pour permettre à la saveur et à l’arôme de l’épice de se mélanger à l’huile. Ces huiles et ces émulsifiants ne posent pas de problématiques de Cacheroute en tant que tel.

Même lorsqu’un solvant Cacher est employé, des problématiques de Cacheroute peuvent se poser, car le solvant est souvent récupéré une fois séparé de l’huile, et il est réutilisé pour d’autres extractions. Lorsque le solvant sert à récupérer de l’huile provenant de produits non-Cachers (tels que les produits d’Israël qui comportent des problématiques relatives aux T’roumot ou’Ma’asrot et Ch’mittah), le solvant ne peut être employé pour la production de produits Cachers.

L’extraction de solvant existe également par de nouvelles méthodes de haute technologie, qui emploie les propriétés physiques du dioxyde de carbone supercritique. À haute pression, le dioxyde de carbone existe sous forme liquide et gazeuse, et il agit comme un solvant idéal. Bien que les machines employées pour ce procédé sont plus complexes à mettre au point que pour d’autres moyens d’extraction, ses avantages et son efficacité permet de procéder à l’extraction de divers produits tel que la caféine, le café, le thé et les raisins. Mis à part la récupération de CO2 d’extractions non-Cachères, cette méthode ne pose pas de problématique particulière de Cacheroute.

L’extraction à la vapeur est l’une des plus ancienne méthode de récupération des huiles essentielles. Lors de ce processus, la matière botanique est placée dans une chambre par laquelle de la vapeur est introduite. La vapeur tend à vaporiser l’huile, et le mélange de vapeur et d’huile est alors condensé pour produire un mélange d’huiles essentielles et d’eau. L’eau est ensuite séparée de l’huile, pour donner le produit final. Généralement, seuls les

produits provenant d’Israël soulève des problématiques de Cacheroute, tel que mentionné plus haut.

Le Talmud (Chabat 88a) rapporte que, bien que le Peuple juif ait accepté la Torah au Har Sinaï sous la pression Divine (Kafa Aleihem Har k’Guiguit– Il a fait suspendre la montagne au dessus d’eux pour les contraindre à accepter la Torah), ils l’ont accepté de leur plein gré à l’époque de Pourim. Rava déduit cela du verset de la Megillah “Kiymou v’Kiblou” – “ils ont accompli et ils ont accepté” – qu’il définit, “ils ont accompli (à Pourim) ce qu’il avaient accepté auparavant (à Sinaï). Le Hatam Sofer (Druch l’Erev Roch Hodech Adar 5560) fait également remarquer que cette acception exprès est sous entendu dans le Talmud dans Chullin (139b), alors que la Guemara nous indique que le nom de Mordechai est caché dans la Torah lorsqu’elle donne le nom de la première épice employée dans la formule de Chemen ha’Mischah (huile d’onction sacrée).

L’épice en question se nomme “Mor D’ror”, qui est traduit par le Targum par “Mira Dachya”- qui ressemble au nom de “Mordechai”. Le Chatam Sofer explique la relation qui existe entre ces mots, en rapportant le désaccord entre le Rambam et le Ra’avad en ce qui a trait à cette épice. Selon le Ra’avad Mor D’ror est un type de sève – similaire aux produits botaniques mentionnés dans cet article. Par contre, selon le Rambam, il s’agirait plutôt d’un parfum produit par un cerf en liberté qui le déposerait en se frottant aux feuillages [“D’ror” signifiant dans ce cas « libre » (conf. Vayikra 25:10)]. Au sujet de l’opinion du Rambam, le Ramban (Sh’mos 30:33) pose la question suivante : “Pourquoi doit-il s’agir d’un cerf en liberté, ne serait-il pas plus facile de capturer l’animal pour obtenir son parfum? Le Ramban répond que les parfum les plus recherchés et les plus agréables proviennent uniquement d’animaux en liberté qui auraient déposé volontairement leurs parfums sur leurs passages. En se basant sur ce Ramban, le Chatam Sofer explique de façon éloquente pourquoi “Mordechai” est rattaché à “Mira Dachya” – car la douceur de la Torah a été acceptée de façon volontaire à son époque. Alors que nous célébrons Pourim, il nous faut profiter de l’occasion précieuse qui nous est donnée pour entreprendre avec ferveur l’étude de la Torah et l’approfondissement des problématiques Halachiques qui en découlent pour parfaire l’accomplissement de ses Mitzvot.

Ne manquez pas de vous procurer la nouvelle édition de notre magazine Pessah 2018, qui comprend de nombreux ajouts pour la saison de Pessah de cette année.

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When purchasing tea at the over 200 David’s Tea locations throughout Canada and the U.S., consumers should simply ask and check the container the tea is in for an M mark. There is also a link on the David’s Tea website listing all of their 70 Kosher flavors. Prepared teas that are brewed at David’s Tea locations are not produced under our certification. Enjoy! https://www.davidstea.com/ca_en/collections/kosher-teas/

I’m craving for Thinaddictives, they look so thin, so crunchy and so addictive. I see they are M Kosher, but I only eat Pas Yisrael, May I eat them?

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May I purchase any fish which is Kosher, for example salmon at a non-certified fish store or counter?

One must be careful when purchasing fish at a non-certified fish store or counter as 25 % of fish sold in North America is falsified and sold under the wrong fish name. Therefore, when purchasing fish at a non-certified facility, ensure the fish has scales and is cut in front of you on a clean cutting board with a clean knife (preferably your own knife). One should also watch from the time of preparation until the packaging is complete. As always, we recommend buying fish from a Kosher certified fish facility.

May I use any dishwashing detergent or liquid, or does it have to be certified? You may use any dishwashing liquid or detergent except for a product called Finish Powerball which is not Kosher. Stay clean Kosher!

14February 2018 / Our CommUNITY

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